On Wednesday 25th June 2008 at the Lord Mayor’s Hospitality Suite in Coventry, Save the Children launches a ground-breaking film entitled ‘Zakhme Dil – A Scarred Heart’ – telling the story of a young unaccompanied refugee in the UK.

Written and directed by Shakila Taranum Maan in collaboration with the young people from The Positive Press Project based in the West Midlands, the film tells the story of Ali, a young unaccompanied refugee from Afghanistan and It portrays images of life both in Afghanistan and UK.

The Positive Press project has been running for the past year with an aim to give young people a voice on issues affecting them and to challenge representations of young refugees through the media. Young people participating in the project are drawn from both refugee and non-refugee backgrounds from Coventry and Birmingham. The project was funded by Comic Relief.

The DVD is being officially launched by Save the Children in Coventry and will feature in the “Refugee Week” festival in London.

My article on Peter Doig’s exhibition at Tate Britain has been published by Bohemian Aesthetic. See below:

Peter Doig: in the footsteps of Gauguin?

It’s not often I’d walk away from an artist’s work; and if I do, I try to return to it or I find ways for it not to affect me. In fact, Doig’s work is difficult for me to ignore, and I’ve been at a loss to explain this to myself. I can only do so by trying to recall the wise words of one of my lecturers at film school, the legendary Laura Mulvey, who makes the point to always look for something good in a work of art. In relation to Doig’s work, I’m still looking. Maybe one day I’ll understand it.

Walking in the footsteps of Gauguin (if, indeed, that’s what Doig is doing), his Trinidad series doesn’t share the same terrain—that of intimacy and compassion. Instead, the paintings appear to be distant and cold, murky, entering the filmic realms. But that’s not Doig’s intention; he says, “people often say that my paintings remind them of particular scenes from films or from certain passages from books, but I think it’s a different thing altogether. There is something more primal about painting.” But the fact remains that Doig’s work does resemble still frames from motion pictures. His “Rasta in the Thicket in Trinidad” could easily be a shot out of Predator.

The recent bill-board campaign by the British National Party in London for the Mayor’s election, putting ‘Londoners First’ showing a working white class family – semi obese and content brought to mind Richard Dyers book entitled ‘White’.

In the culture of ‘White is Right’ – where the white majority feel they have to fight back to regain their whiteness and britishness, non-whites are beginning to feel the backlash – recently local council’s are doing away with specialist ethnic community groups in favour of ‘services for all’ and in the process losing vital knowledge necessary to combat racism, especially that of a feminist perspective.

Dyer’s ‘White’ seems somewhat time sensitive. Published in 1997 by Routledge as part of their ‘Cultural/studies/Race and Ethnicity’, much of the writing remains relevant – although it could do with a re-visit by Dyer. The publishers state that ‘white people are not literally or symbolically white. Yet they are called white. What does this mean? In Western media, white take up the position of ordinariness, not a particular race, just the human race… while racial representation is central to the organisation of the contemporary world, white people remain a largely unexamined category in sharp contrast to the many studies of images of ‘black and Asian peoples.’

Richard Dyer in his chapter entitled ‘The matter of Whiteness’ says that ‘this book is about the racial imagery of white people – not the images of other races in white cultural production, but the latter’s imagery of the white people themselves. This is not merely to fill a gap in the analytic literature, but because there is something at stake in looking at, or continuing to ignore, white racial imagery. As long as race is something only applied to non-white peoples, as long as white people are not racially seen and named, they/we function as a human norm. Other people are raced, we are just people.’

Moin Shakir’s ‘Women in Muslim Society’ as it appears in ‘Status of Women in Islam’ edited by Asghar Ali Engineer, demonstrates that very few Islamic countries have in fact progressed at the desired pace. Much of what Shakir writes in ‘Women in Muslim Society’ can still be applied today.

Published in 1987, twenty years ago, the question of the position of women in Islam remains pertinent.

Shakir comments that ‘the practice of seclusion or veil existed in the pre-Islamic times. In the same way a number of customs which are now treated as Islamic have nothing to do with Islam. These customs and practices have been the features f the social and cultural life of the people who did not abandon them after embracing Islam. The example of the Indian Muslim social structure may be instanced here. This may be described the folk aspect of religion which may go or may not go against the letter and spirit of normative aspect of religion. In other words religion, normative or popular, is not and should not be viewed as an autonomous and independent phenomenon.’

Status of Women in Islam, edited by Asghar Ali Engineer was first published in 1987 by Ajanta Publications.

Romila Thapar’s ‘A history of India 1’ is worth every re-visit. I had the good fortune of coming across is some years ago, prior to that, I had very little knowledge of the historical make of the modern India, although her work stops at the arrival’s of the Europeans in the sixteenth century.

Published by Pelican, the book ‘traces the evolution of India before contact with modern Europe as established in the sixteenth century. Professor Thapar’s account of the development of India’s social and economic structure is arranged within a framework of the principal political and dynastic events. Her narrative covers some 2,500 years of India’s history, from the establishment of Aryan culture in about 1000 B.C. to the coming of the Mughuls in A.D. 1520 and the first appearance of European trading companies. In particular she deal’s interestingly with the many manifestation of Indian culture, as seen in religion, art, and literature, in ideas and institutions.

Thapar states that ‘the history of India in the first volume begins with the culture of the Indo-Aryans and not with the prehistoric cultures of India.’ She further says that ‘1526 marks the arrivals of the Mughuls in northern India and they were (amongst other things) actively involved in the future of Europe in India.’

In her chapter ‘The Antecedents’, Thapar says ‘wealth in India, as in every other ancient culture, was limited to the few. Mystical activities were also the preoccupation of but a handful of people. It is true, however, that acceptance of such activities was characteristic of the majority… whereas in some other cultures the rope-trick would have been ascribed to the promptings of the devil and reference to it suppressed, in India it was regarded with amused benevolence. The fundamental sanity of Indian civilization has been due to an absence of Satan.’

Just when you were despairing that all the great directors were no longer exploring film language in Hindi cinema, along comes a classic! Khoya Khoya Chand released in December 2007 with a highly accomplished cast of actors from Soha Ali Khan, Shiney Ahuja, Rajat Kapoor, Sushmita Mukherjee and Soniya Jehan, the grand-daughter of the legendry Noor Jehan, shouts from the roof tops that all is not lost in Hindi cinema today. The film is produced by the legendry Prakash Jha.

Sudhir Mishra has created a masterpiece of cinema in the true creative and artistic tradition of film making. And it does what it set out to do; to bring to the audience great actors and directors of the 50’s and 60’s film world in Hindi Cinema.

Shooting in the style of light and shade, akin to Guru Dutt’s cinema, Sudhir Mishra has created his own film language. Here he uses the camera effectively as an observer. Mishra lays out the narrative of Khoya Khoya Chand through an exploration of a classic love story between an actress, Nikhat played by Soha Ali Khan and a writer-director, Zafar, played by Shiney Ahuja. Many have written about the fact that perhaps it was the telling of the story of Guru Dutt and Waheeda Rehman’s story love affair. Nikhat and Zafar’s coming to the industry are a form of escape and refuge; here Mishra employs great technique and vision of the black and white era where shadows are used colourfully to explore depth and emotions, life experiences and intellect of a character as was the norm within the works of Guru Dutt, Bimal Roy, Mehboob to name a few. Mishra uses these when focusing on the characters of Zafar, Nikhat and Prem Kumar, played by Rajat Kapoor.

Each character carries a multitude of shades and as the film progresses, the journeys and transitions forced upon them by the outside world bring to the foreground their darkness. Ultimately the film is about love, loyalty and passion, even within the perceived fickle world of film.